(June 11,2014) Spiritual Message for the Day – Dispel ignorance through Knowledge by Swami Krishnananda

 Dispel ignorance through Knowledge

Divine Life Society Publication: Chapter 7 – Commentary on the Panchadasi by Swami Krishnananda

The seven stages – namely, ignorance, veil, vikshepa or distraction, indirect knowledge, direct knowledge, freedom from sorrow, and attainment of bliss – these seven stages are the stages through which the jiva has to pass. They are superimposed on the jiva, and there is tadatmya adhyasa – mutual superimposition – between the condition of the jiva and the stages mentioned.

We may not argue that the stages are superimposed on the imperishable Brahman. That would be to argue that clouds are obstructing the sun. Thus, these processes, these seven stages – ignorance onwards until liberation – are conditioning factors of the jiva only and are not to be imagined as being superimposed on Brahman because in that case the whole universe is superimposed on Brahman. 

All these stages, such as the feeling, "I am samsari, I am bound to earthly existence" and "I am liberated, I am free, I am endowed with knowledge, I am now free from sorrow and I am enjoying bliss or happiness" – are subsequent stages of the jiva only. They are subsequent to the preceding stages, namely, ajnana and avarana, ignorance and veiling. They may appear to be superimposed on Brahman, yet they should not be considered as really connected with Brahman in any way whatsoever because the feelings "I am ignorant" and "I am free" cannot arise in Brahman. Even if there is an eclipse of the sun, the sun is not affected by it. The eclipse is only for us who perceive it.

Though nothing can exist here in this world – neither bondage nor freedom can exist without Brahman's existence – yet Brahman is uncontaminated with these processes. They are connected only with the jiva. 

The two types of knowledge, indirect and direct, dispel ignorance  (ajnana) and all the effects of ignorance (avarana), such as the wrong notion that God does not exist or that there is no proof for the existence of God because God is not visible. 

There are two kinds (phases) of ignorance, two phases of ignorance, rather: asattavarana and abhana avarana. Due to the avarana of maya, known as asattavarana, one has no consciousness of even the existence of Brahman. Avarana, or veil, instills the wrong notion into the mind so that one is made to feel it does not exist. The indirect knowledge which is obtained through study as well as instruction from a Guru is capable of destroying that secondary ignorance which makes us feel that God does not exist, Brahman does not exist, etc. 

The other kind (phase) of ignorance is abhana avarana, the veil that covers the consciousness of there being such a thing at all called Brahman. Direct knowledge or actual experience of Brahman dispels the other kind of ignorance which covers the consciousness of Brahman. That is to say, direct knowledge or experience makes one immediately conscious of Brahman as identical with one's own self.

The great problem of life, which is called samsara with all its concomitants like the feeling of agency in action, kartritva, and bhoktritva or enjoyment of fruits of action – all these appurtenances connected with the very existence of people in the world, samsara, all vanish in one minute when abhana avarana, the veil that covers the consciousness in respect of Brahman's existence, is dispelled by direct experience.

The light of Brahman illumines itself through the words of the Guru on the one hand, and manana – the intellectual investigative process – and nididhyasana conducted by the disciple.

Once ignorance has vanished, the happiness that we experience at that time, the bliss of experience, is indescribable, unthinkable, passing understanding.

The direct experience does not negate the indirect knowledge that we have already acquired. The earlier experience of the fact that Brahman exists will become more mature and get fructified in the subsequent experience, "I am verily that." Asti Brahma ("Brahman is") and Aham Brahma ( "I am verily that") – are not two contradictory experiences. The one leads to the other. 

One may feel that indirect knowledge is of not much use because it gives only partial knowledge. This is not true because if we have a partial perception of a pot that is placed in front of us, it does not mean that we are not seeing the pot. The partiality in perception does not negate the reality of the perception. 

Asattavarana and abhana avarana are the two kinds of veil. The asatta aspect, or the non-existence aspect of Brahman, which is a part of the ignorance, is dispelled by indirect knowledge. But the unknowableness of Brahman, which is caused by the other aspect of ignorance – abhana avarana, is dispelled by direct knowledge. Asattavarana and abhana avarana are the two veils which are dispelled respectively by indirect knowledge and direct knowledge.

Excerpts from:

Dispel Ignorance through Knowledege - Chapter 7 – Commentary on the Panchadasi by Swami Krishnananda

                                                

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(July 23,2013) Spiritual Message for the Day – Kenopanishad

Kenopanishad

Divine Life Society Publication: Essays on the Upanishads by Swami Krishnananda

Karma and upasana act as steps leading to jnana. The immediate reality experienced by the human being is the physical body connected with the physical world. The function of the body is to act objectively in relation to external existence. It is never possible to keep one’s individuality inactive, because activity is a necessity that urges the individuality to transcend itself in some other state that is superior to the preceding one. Action can be destroyed through action alone, even as iron is cut by iron. Individuality can be transcended through individuality.

Upasana is a mental act, while karma may also be a physical act. Mind also is a constituent of individuality. The mind can be transcended through mind itself. The laws of the body and the mind are overcome through karma and upasana. Karma should be done as a necessity of individual life and not as a process of self-satisfaction. This is the distinction between selflessness and selfishness. Upasana is the method of subduing the distractive character of the mind through concentration on the one objective reality, viz., God. God is the unified wholeness of objectivity, though in upasana it is not possible to consider God as the secondless Absolute. The body becomes steady and calm; the mind becomes unshaken and the aspirant becomes fit for the higher state of Self-knowledge by purification attained thus through karma and upasana.

All actions done for the sake of the satisfaction of oneself become mothers of rebirth, because every desire has to be fulfilled today or tomorrow. The vastness of desires makes it impossible for the individual to fulfill all of them in this life itself. The nature of the future birth is determined by the desires that are left unfulfilled in this birth. Pleasures and pains experienced in this life are the results of the positive and the negative reactions of desires and actions. Knowledge is possible, therefore, only for one who ceases from desiring objects, whether physical or psychological, real or ideal.

Even the memory of desires and experiences has to be erased out. Nothing that is objective can be perpetual, because something becomes an object only when it has a relationship with a subject. All relationships constitute bondage. The mere fact that objects exist in the world does not constitute bondage. It is the relationship that is developed between one object and another that constitutes bondage. Desire for the knowledge of Brahman is not a desire, because such a desire is like the movement of a straw towards fire. Desire shall be burnt by the knowledge of Brahman. Movement towards the Self within is not the development of a desire, but the process of the cessation of desire. The senses and the mind get withdrawn and dissolved in the unity of the Self. Immortality is the condition of the experience of the Self as free from the connections that it appears to have with the not-Self.

The Mundaka Upanishad has said that the seeker after knowledge should first investigate the worthlessness of regions which are the effect of actions performed in this world. He should get disgusted with the world through understanding and not merely through tradition. Reason should strengthen faith, logic should supplement intuition. This shall bring about perfect vairagya born of viveka. Vairagya is not possible without a previous conviction, and conviction is not possible without analytical knowledge. This power of analysis comes to a person, first through past meritorious deeds, next through Satsanga, and later through svadhyaya and vichara.

Karma and jnana - karma is a modification of the present state into another state, directed by a necessity. Every action is based on a voluntary or involuntary desire, expressed or potential. One does not move without a purpose, and every purpose is a limitation, which shows that the actor is not complete in himself. But knowledge is not an action. Knowledge is being. If knowledge is an action it should be a means to some other end, but we do not find any end to be reached beyond knowledge. Knowledge is something like attaining to oneself, which, if it is called a process, would contradict experience. One cannot reach oneself or attain oneself or move towards oneself except by knowing oneself. A person who is asleep or dreaming may be said to be away from himself, but if he wishes to attain himself or go to himself in that imagined state of aberration, he can do it only by waking up from that dream or sleep and not by walking or moving. His body may be carried from place to place, but he will not attain to himself except by waking. Similar is the case with brahma-jnana.

One cannot reach Brahman through an act, because all acts are a proceeding away from the Self. Knowledge is subsisting and not proceeding. Knowledge is not a means to an end, but the end itself. After knowing we have to do nothing, but after doing we have to know something. This is the difference between action and knowledge. Knowledge is, therefore, possible only after the dissolution of all actions, through hearing, reflection and meditation preceded by discriminative dispassion. This is the reason why the Upanishad has declared that the Self neither decreases nor increases through action, because action is a motion, and the Self is motionless.

Even if there is no intimate relationship between Self-knowledge and action, it is possible for the active individual to transcend his active individuality because of the fact that the Self pervades the individual as his very existence. The relationship between the individual and the Supreme is one of identity and not separation, but the imagined separation allows the possibility of sadhana towards perfection. Though sadhana is an action in the realm of adhyasa (superimposition), it is possible to get rid of individual consciousness through sadhana, because the process of attainment also is connected with the adhyasa. The conclusion is, therefore, that the attempt for Self-knowledge should be preceded by the longing for the same as the result of renunciation given rise to discrimination.

The Self is of the nature of Attainment. Therefore, it cannot be attained through any amount of external exertion or striving, and no striving is there without an objective motive. The Self is attained through putting an end to all motives and necessities governing the laws of the phenomenal universe. That which is one’s own Nature cannot be dealt with in any way. It cannot be purified, obtained, changed or defined. The Self is objectless, immaterial, formless and immutable. All our deeds bear fruits in a world of space and time. That which is not done (uncreated) cannot be attained through what is done (created). Anything that is obtained through perishable instruments is itself perishable. Everything of the world is perishable, and, therefore, nothing of this world can be an instrument in the attainment of the Self. Objective actions give rise to objective fruits. Mental actions give rise to mental results. The effect is of the same nature as the cause. The Self is neither a cause nor an effect. Therefore, all relationships and processes pertaining to causes and effects are external to the nature of the Self. The means adopted should befit the nature of the end. The end is immortality and the means to it, therefore, cannot be a mortal one. Knowledge is attained by the Self, not by doing something, but by not doing anything. This comes to cessation of all desires, whether subjective or objective, manifested or unmanifested. Knowledge is the same as existence or being, while thoughts and actions are becomings or changes.

Brahman is vastu-tantra (dependent on the object of knowledge). The knowledge of Brahman is not dependent on the mind of man. One cannot conceive of Brahman as one likes. It is minds that differ and not the Self. Conceptions and experiences belong to the mind. The Self is the general ground of all beings, and its knowledge therefore is the same to all. Different people cannot have different kinds of the knowledge of Brahman. The knowledge of Brahman is dependent on Itself. But thoughts and actions are dependent on the individual. One can change one’s thoughts and actions as one likes - they are purusha-tantra (dependent on the individual subject). This is the reason why conceptions and actions which are the characteristics of the mind and the senses have no access to the knowledge of Brahman. Brahma-jnana is possible after effacing oneself, after becoming non-existent, from the worldly point of view. It is the union of subject and object that is meant by Self-experience. The Self is dependent on its own greatness. Its glory is unsullied by external changes. Moksha is eternity. Eternity is perpetual changelessness. The Kena Upanishad establishes the truth of the unchanging, witnessing character of the Self. 

Excerpts from:

Kenopanishad - Essays on the Upanishads by Swami Krishnananda

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(May 7,2013) Superimposition of the Consciousness

Superimposition of the Consciousness

Divine Life Society Publication: Tattva Viveka – Discrimination of Reality  

Commentary on the Panchadasi by Swami Krishnananda

Annam prano mano buddhir ananda are the five sheaths or koshas. That is to say, the physical, vital, mental, intellectual, and causal are the sheaths. We cross several corridors in a temple to go into the innermost, where the deity of the temple is. Likewise, the deity of the Atman is located inside within the darkness of the ignorance of the causal body. The science of it is that from the feet we gradually move inward, and then through the koshas, one after the other, just as we enter the corridors of a temple. These koshas are covering the Atman, and on account of identification of the consciousness with these koshas –the Self-consciousness of the Atman is obliterated.

The identification takes place by a process called tadatmya adhyasa, mutual superimposition or the visualization of the character of one in the existence of the other.  The character of the iron rod is superimposed on the fire which heats the rod; and the character of the fire which heats the rod is identified with the rod, so that the fire looks long when the rod is long. And the rod looks hot while actually the fire is hot. The heat of the fire is identified with the rod and we say the iron rod is very hot. It is not the iron rod that is hot; it is the fire that is hot. And conversely, we see a long beam of fire. The long beam is not actually a fire. It is the rod. This is called mutual superimposition of factors. The character of the consciousness is superimposed on the sheaths and the character of the sheaths is superimposed on the consciousness. We feel that we are existing because of the consciousness that is true existence. We feel that we are finite because of the consciousness getting identified with the finite sheaths. The hunger and thirst, heat and cold problems in life, etc., are objects of our awareness. The awareness does not actually become the object, as the rod does not become the fire. But in the same way as the rod is identified with the fire, consciousness is identified with the conditions of the sheaths.

When the consciousness of the Atman is identified with the causal body, it looks like it is asleep. When it is identified with the intellect, it looks as if it is arguing, understanding, studying, etc. When it is identified with the mind, it is thinking. When it is identified with the vital body, it is breathing and living. When it is identified with the physical body, it is having all the problems of the outer world. Because the body is going to die, consciousness also feels that it is dying, so we all feel one day that we will die. This happens due to the mutual superimposition of qualities. The samsara, worldly existence of suffering and sorrow, is the effect of the Atman getting identified with these five koshas.

The Atman consciousness is not any of these bodies. None of these five sheaths is to be identified with Pure Consciousness, which is Universal. Consciousness is everywhere and is not located in one place only. It has no divisions or fractions. It is infinite by itself. But each of the five bodies is limited and is the opposite or the contrary of the consciousness, which is all-pervading. We have to lift this Atman out, free this Atman from involvement in the five sheaths, and attain to that infinity of ourselves which is the same as attainment of Brahman. Brahman sakshatkara takes place.

An analysis can be carried on for the purpose of separating the Pure Consciousness from material involvements in the form of this body. Even when the physical body is not there in dream, there is consciousness in dream. That means to say, consciousness exists even independent of the physical body. In the deep sleep state, consciousness exists, but the dream world does not exist. That is to say, as the physical body was not necessary in dream, the subtle body is not necessary in sleep. So we can exist not only without the physical body, but we can also exist without the subtle body. This is seen in our sleep condition. The consciousness in the state of sleep has no consciousness of the subtle body or the physical body.

When we have separated consciousness from the physical and the subtle bodies, we have automatically separated consciousness from the pranamaya kosha, the manomaya kosha, and the vijnanamaya kosha also, because they are included in the subtle body. Only Consciousness is there in the state of  samadhi, and even the causal body does not exist then. So we have now proof that consciousness, which is our real nature, can exist minus the physical body, minus the subtle body and the causal body also.

Consciousness, which is our real nature, is not the physical body, not the vital body, not the mental body, not the intellectual body, not the causal body. Foolishly we identify ourselves with all these, and cry every day, "This is like this, this is like that." We are not really connected with any of these bodies. It is foolishness, a kind of internal adhyasa, a superimposition that has taken place by some internal error. This nature of error has to be analysed while we have now actually come to the conclusion that we are Pure Consciousness independent of all the sheaths.

The moment this is achieved – when we are successful in the elimination of consciousness by dissociating it from all the five koshas – we will realise that our consciousness inside is Universal Existence, Brahman Itself. This will lead us to the realisation of the Absolute Brahman.

Continue to read:

Tattva Viveka – Discrimination of Reality Discourse 4: Commentary on the Panchadasi by Swami Krishnananda

Commentary on the BhagavadGita by Swami Krishnananda

Universal Superimposition Chapter 6: The Philosophy of Panchadasi by Swami Krishnananda

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(Apr 17, 2013) The Cause of Bondage

The Cause of Bondage

From Divine Life Society Publication “The Study and Practice of Yoga” by Swami Krishnananda

(Part 1: Samadhi Pada - An Exposition of the Yoga Sutras of Patanjali)

Everything in all the worlds – is constituted of the three gunas. Na tadasti pṛithivyāṁ vā divi deveṣu vā punaḥ, sattvaṁ prakṛitijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ (B.G. XVIII.40): There is none free from these three gunas anywhere in creation; and the freedom from gunas is liberation.

As the old saying goes, stone walls do not a prison make. A prison does not mean a building with walls, because even a house is a building with walls, but we do not call it a prison. So bondage is not merely a physical association, but is also a psychological feeling, and ultimately it is a state of consciousness. 

To bring about the ultimate purity and freedom of consciousness in spite of its so-called association with the gunas, the Samkhya gives us the example of a crystal that can falsely appear to be coloured on account of its proximity to a coloured object. If there is no proximity of the object to the crystal, there would be no reflection, and the crystal would appear in its pristine purity. Likewise, it is said that consciousness appears to be bound on account of what they call adhyasa, or transference of characters, which happens to take place between consciousness and the gunas of prakriti in a mysterious manner. This transference of characters, which is called adhyasa, is the real bondage.

Our world is a psychological world and everyone carries a world inside his cap or hat, which causes the bondage. The larger part of what we are is inside, and that cannot be seen by us. The only instrument with which we can see things is a pair of eyes, and the eyes cannot see what is inside us, because even the way in which we see things through the eyes is conditioned by what we are inside.

We can know our self a little better when we are absolutely alone, for, in the midst of other people, we put on a false personality. When we retire to a secluded place for japa, meditation, swadhyaya, etc., the impressions of the false personality will not leave us so easily. A collector will think he is still a collector, though he is a retired man.  Yet he has a false personality which he has created in himself due to his association with other people while he was in service, and those impressions do not leave him even now. We have deep-rooted thoughts of collecting pension, of old relationships, and many other associated factors which will be pursuing us wherever we go, in spite of our attempt to lead a holy life of spiritual practice.

The liberation of consciousness, which is moksha, said to be freedom from the gunas of prakriti, cannot be achieved until the root of bondage is dug out – which means to say, the ultimate connection with the gunas is snapped. Moreover, our physical individuality is not merely constituted of the visible body alone. Our real individuality is in the subtle body. The mind, the intellect, etc., including the principle of ego, are all in the subtle body, inside this are the pranas, the powers of sense.

This subtle body that is within us, which is the operative principle of the self-affirming ego, is a form taken by an ethereal transformation of the three gunas. The self-affirming consciousness urges itself forward outwardly through the mind and the senses, and then this urge, called desire, creates impressions. To untie these knots (granthis)  and remove the layers of bondage, that have formed on account of  the many births that we have taken, requires a herculean effort.

The gunas operate both outwardly and inwardly. The gunas are the desires inside, as well as the objects of the desires, so when we tackle the gunas, we have to tackle the objects of desire as well as the conditions of desire.

Hence, the practice of yoga is not merely a one-sided effort – it is a total effort in two ways. Firstly, it is a total effort in the sense that the whole of our personality is worked up into action in the practice of yoga. Secondly, the whole of the atmosphere, inwardly as well as outwardly, is taken into consideration for the purpose of the practice. Thus, it is ultimately an effort of consciousness only. Therefore, freedom means the freedom of consciousness from its feelings in respect of its conditions, which are called the gunas.

Continue to read:

“The Study and Practice of Yoga – Patanjali’s Yoga Sutra” by Swami Krishnananda

“The Three Gunas” by Swami Sivananda

“Prakriti does everything” by Swami Sivananda

“Gunas” by Swami Sivananda

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